percy jackson is basically that one guy who was ugly as a kid, but then went though puberty and got super hot, but still thinks of himself as ugly
except he was never actually ugly. he’s just insecure as fuck for absolutely no reason. cause everyone else thinks he’s got the immense power and good looks of a literal greek god, and yet he’s always beating himself up for things he can’t help, being ashamed of his downfalls, can’t understand why people love him, and doesn’t realize when people hit on him becasue he doesn’t even think it’s a possibility that someone could be attracted to him
anyway i feel like annabeth knows this. and she gives him a lot of hugs. and even more kisses. because percy deserves all the hugs and kisses in the world
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this reminded me of the "you dropped this" scene from the mark of athena in hoO
like lucy (annabeth) is in a crisis and lockwood (percy) just shows up with the silliest little sarcastic line and helps them
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Fossil Novembirb: Day 29
Two upland moas trekking the South Island Alps, while a haast's eagle soars above.
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Margaret of Anjou’s visit to Coventry [in 1456], which was part of her dower and that of her son, Edward of Lancaster, was much more elaborate. It essentially reasserted Lancastrian power. The presence of Henry and the infant Edward was recognised in the pageantry. The ceremonial route between the Bablake gate and the commercial centre was short, skirting the area controlled by the cathedral priory, but it made up for its brevity with no fewer than fourteen pageants. Since Coventry had an established cycle of mystery plays, there were presumably enough local resources and experience to mount an impressive display; but one John Wetherby was summoned from Leicester to compose verses and stage the scenes. As at Margaret’s coronation the iconography was elaborate, though it built upon earlier developments.
Starting at Bablake gate, next to the Trinity Guild church of St. Michael, Bablake, the party was welcomed with a Tree of Jesse, set up on the gate itself, with the prophets Isaiah and Jeremiah explaining the symbolism. Outside St. Michael’s church the party was greeted by Edward the Confessor and St. John the Evangelist; and proceeding to Smithford Street, they found on the conduit the four Cardinal Virtues—Righteousness (Justice?), Prudence, Temperance, and Fortitude. In Cross Cheaping wine flowed freely, as in London, and angels stood on the cross, censing Margaret as she passed. Beyond the cross was pitched a series of pageants, each displaying one of the Nine Worthies, who offered to serve Margaret. Finally, the queen was shown a pageant of her patron saint, Margaret, slaying the dragon [which 'turned out to be strictly an intercessor on the queen's behalf', as Helen Maurer points out].
The meanings here are complex and have been variously interpreted. An initial reading of the programme found a message of messianic kingship: the Jesse tree equating royal genealogy with that of Christ had been used at the welcome for Henry VI on his return from Paris in 1432. A more recent, feminist view is that the symbolism is essentially Marian, and to be associated with Margaret both as queen and mother of the heir rather than Henry himself. The theme is shared sovereignty, with Margaret equal to her husband and son. Ideal kingship was symbolised by the presence of Edward the Confessor, but Margaret was the person to whom the speeches were specifically addressed and she, not Henry, was seen as the saviour of the house of Lancaster. This reading tips the balance too far the other way: the tableau of Edward the Confessor and St. John was a direct reference to the legend of the Ring and the Pilgrim, one of Henry III’s favourite stories, which was illustrated in Westminster Abbey, several of his houses, and in manuscript. It symbolised royal largesse, and its message at Coventry would certainly have encompassed the reigning king. Again, the presence of allegorical figures, first used for Henry, seems to acknowledge his presence. Yet, while the message of the Coventry pageants was directed at contemporary events it emphasised Margaret’s motherhood and duties as queen; and it was expressed as a traditional spiritual journey from the Old Testament, via the incarnation represented by the cross, to the final triumph over evil, with the help of the Virgin, allegory, and the Worthies. The only true thematic innovation was the commentary by the prophets.
[...] The messages of the pageants firmly reminded the royal women of their place as mothers and mediators, honoured but subordinate. Yet, if passive, these young women were not without significance. It is clear from the pageantry of 1392 and 1426 in London and 1456 in Coventry that when a crisis needed to be resolved, the queen (or regent’s wife) was accorded extra recognition. Her duty as mediator—or the good aspect of a misdirected man—suddenly became more than a pious wish. At Coventry, Margaret of Anjou was even presented as the rock upon which the monarchy rested. [However,] a crisis had to be sensed in order to provoke such emphasis [...]."
-Nicola Coldstream, "Roles of Women in Late Medieval Civic Pageantry," "Reassessing the Roles of Women as 'Makers' of Medieval Art and Culture"
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Heroes of Olympus characters and their designs in THE MARK OF ATHENA vs THE LOST HERO & THE SON OF NEPTUNE graphic novels pt.1
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PERCY JACKSON
The Son of Neptune vs The Mark of Athena graphic novel [2017] graphic novel [2023]
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ANNABETH CHASE
The Lost Hero vs The Mark of Athena graphic novel [2014] graphic novel [2023]
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REYNA AVILA RAMÍREZ-ARELLANO
The Son of Neptune vs The Mark of Athena graphic novel [2017] graphic novel [2023]
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HAZEL LEVESQUE
The Son of Neptune vs The Mark of Athena graphic novel [2017] graphic novel [2023]
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NICO DI ANGELO
The Son of Neptune vs The Mark of Athena graphic novel [2017] graphic novel [2023]
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PUSH Performance of the Year Winner: TOMORROW X TOGETHER - "Sugar Rush Ride" #VMAs
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